1. This Psalm, like others similarly named, was so entitled either from the name of the man who wrote it, or from the explanation
of that same name, so as to refer in meaning to the Synagogue, which Asaph signifies; especially as this is intimated in the
first verse. For it begins, “God stood in the synagogue of gods” (ver. 1). Far however be it from us to understand by these Gods the gods of the Gentiles, or idols, or any creature in heaven or
earth except men; for a little after this verse the same Psalm relates and explains what Gods it means in whose synagogue
God stood, where it says, “I have said, Ye are gods, and ye are all the children of the Most High: but ye shall die like men,
and fall like one of the princes.” In the synagogue of these children of the Most High, of
whom the same Most High said by the mouth of Isaiah, “I have begotten sons and brought them up, but they despised Me,”38303830Isa. i. 2. stood God. By the synagogue we understand the people of Israel, because synagogue is the word properly used of them, although
they were also called the Church. Our congregation, on the contrary, the Apostles never called synagogue, but always Ecclesia;
whether for the sake of the distinction, or because there is some difference between a congregation whence the synagogue has
its name, and a convocation whence the Church is called Ecclesia:38313831ἐκκλησία from καλεῖν. for the word congregation (or flocking together) is used of cattle, and particularly of that kind properly called “flocks,”38323832Greges. whereas convocation (or calling together) is more of reasonable creatures, such as men are.…I think then that it is clear
in what synagogue of gods God stood.

2. The next question is, whether we should understand the Father, or the Son, or the Holy Spirit, or the Trinity, “to have
stood among the congregation of gods, and in the midst to distinguish the gods;” because Each One is God, and the Trinity
itself is One God. It is not indeed easy to make this clear, because it cannot be denied that not a bodily but a spiritual
presence of God, agreeable to His nature, exists with created things in a wonderful manner,
and one which but a few do understand, and that imperfectly: as to God it is said, “If I shall ascend into heaven, Thou art
there; if I shall go down into hell, Thou art there also.”38333833Ps. cxxxix. 8. Hence it is rightly said, that God stands in the congregation of men invisibly, as He fills heaven and earth, which He asserts
of Himself by the Prophet’s mouth;38343834Jer. xxiii. 24. and He is not only said, but is, in a way, known to stand in those things which He hath created, as far as the human mind
can conceive, if man also stands and hears Him, and rejoices greatly on account of His voice within. But I think that the
Psalm intimates something that took place at a particular time, by God’s 396standing in the congregation of gods. For that standing by which He fills heaven and earth, neither belongs peculiarly to
the
synagogue, nor varies from time to time. “God,” therefore, “stood in the congregation of gods;” that is, He who said of Himself,
“I am not sent but to the lost sheep of the house of Israel.”38353835Matt. xv. 24. The cause too is mentioned; “but in the midst, to judge of the gods.”…

3. “How long will ye judge unrighteously, and accept the persons of the ungodly” (ver. 2); as in another place, “How long are ye heavy in heart?”38363836Ps. iv. 2, Vulg. Until He shall come who is the light of the heart? I have given a law, ye have resisted stubbornly: I sent Prophets, ye treated
them unjustly, or slew them, or connived at those who did so. But if they are not worthy to be even spoken to, who slew the
servants of God that were sent to them, ye who were silent when these things were doing, that is, ye who would imitate as
if they were innocent those who then were silent, “how long will ye judge unrighteously, and
accept the persons of the ungodly?” If the Heir comes even now, is He to be slain? Was He not willing for your sake to become
as it were a child under guardians? Did not He for your sake hunger and thirst like one in need? Did He not cry to you, “Learn
of Me, for I am meek and lowly of heart”?38373837Matt. xi. 29. Did He not “become poor, when He was rich, that by His poverty we might be made rich”?383838382 Cor. viii. 9. “Give sentence,” therefore, “for the fatherless38393839Pupillo. and the poor man, justify the humble and needy” (ver. 3). Not them who for their own sake are rich and proud, but Him who for your sake was humble and poor, believe ye to be righteous:
proclaim Him righteous. But they will envy Him, and will not at all spare Him, saying, “This is the Heir, come, let us kill
Him, and the inheritance shall be ours.” “Deliver,” then, “the poor man, and save the needy from the
hands of the ungodly” (ver. 4). This is said that it might be known, that in that nation where Christ was born and put to death, those persons were not
guiltless of so great a crime, who being so numerous, that, as the Gospel says, the Jews feared them, and therefore dared
not lay hands on Christ, afterwards consented, and permitted Him to be slain by the malicious and envious Jewish rulers: yet
if they had so willed, they would still have
been feared, so that the hands of the wicked would never have prevailed against Him. For of these it is said elsewhere, “Dumb
dogs, they know not how to bark.” Of them too is that said, “Lo, how the righteous perisheth, and no man layeth it to heart.”38403840Isa. lvi. 10, lvii. 1. He perished38413841 Oxf. mss. “perisheth,” “lieth.” as far as lay in them who would have Him to perish; for how could He perish by dying, who in that way rather was seeking
again what had perished? If then they are justly blamed and deservedly rebuked, who by their dissembling suffered such a wicked
deed to be committed; how must they be blamed, or rather not only blamed, but how severely must they be condemned, who did
this of design and malice?

4. To all of them, verily, what follows is most fitly suited: “They did not know nor understand, they walk on in darkness”
(ver. 5). “For if even they had known, they would never have crucified the Lord of glory:”384238421 Cor. ii. 8. and those others, if they had known, would never have consented to ask that Barabbas should be freed, and Christ should be
crucified. But as the above-mentioned blindness happened in part unto Israel until the fulness of the Gentiles should come
in, this blindness of that People having caused the crucifixion of Christ, “all the foundations of the earth shall be moved.”
So have they been moved, and shall they be moved, until the predestined fulness of the Gentiles
shall come in. For at the actual death of the Lord the earth was moved, and the rocks rent.38433843Matt. xxvii. 51. And if we understand by the foundations of the earth those who are rich in the abundance of earthly possessions, it was truly
foretold that they should be moved, either by wondering that lowliness, poverty, death, should be so loved and honoured in
Christ, when it is to their mind great misery; or even in that themselves should love and follow it, and set at nought the
vain happiness of this world. So are all the foundations of the earth moved, while they partly admire,
and partly are even altered. For as without absurdity we call foundations of heaven those on whom the kingdom of heaven is
built up in the persons of saints and faithful; whose first foundation is Christ Himself, born of the Virgin, of whom the
Apostle says, “Other foundation can no man lay than that which is laid, which is Christ Jesus;”384438441 Cor. iii. 11. next the Apostles and Prophets themselves, by whose authority the heavenly place is chosen,38453845Eligitur. that by obeying them we may be builded together with them; whence he says to the Ephesians, “Ye are built upon the foundation
of Apostles and Prophets, Christ Jesus Himself being the chief corner stone.”38463846Eph. ii. 20.…But the kingdom of earthly happiness is pride, to oppose which came the lowliness of Christ, rebuking those whom He wished
by lowliness to make the children of the Most High, and blaming them: “I said, Ye are gods, ye are all the children of the
Most High” (ver. 6). “But ye shall die like men, and fall like one of the princes” (ver. 7). Whether to those He said this, “I said, Ye are gods,” and to those 397particularly who are unpredestined to eternal life; and to the other, “But ye shall die like men,” etc., “and shall fall like
one of the princes,” in this way also distinguishing the gods; or whether He blames all together, in order to distinguish
the obedient
and those who received correction, “I said, Ye are gods, and ye are all the children of the Most High:” that is, to all of
you I promised celestial happiness, “but ye,” through the infirmity of your flesh, “shall die like men,” and through haughtiness
of soul, “like one of the princes,” that is, the devil, shall not be exalted, but “shall fall.” As if He said: Though the
days of your life are so few, that ye speedily die like men, this avails not to your correction:
but like the devil, whose days are many in this world, because he dies not in the flesh, ye are lifted up so that ye fall.
For by devilish pride it came to pass that the perverse and blind rulers of the Jews envied the glory of Christ: by this will
it came to pass, and still does, that the lowliness of Christ crucified unto death is lightly esteemed in the eyes of them
who love the excellence of this world.

5. And therefore that this vice may be cured, in the person of the Prophet himself it is said, “Arise, O God, and judge the
earth” (ver. 8); for the earth swelled high when it crucified Thee: rise from the dead, and judge the earth. “For Thou shalt destroy among
all nations.” What, but the earth? that is, destroying those who savour of earthly things, or destroying the feeling itself
of earthly lust and pride in believers; or separating those who do not believe, as earth to be trodden under foot and to perish.
Thus by His members, whose conversation is in heaven, He judges the earth, and
destroys it among all nations. But I must not omit to remark, that some copies have, “for Thou shalt inherit among all nations.”
This too may be understood agreeably to the sense, nor does anything prevent both meanings existing at once. His inheritance
takes place by love, which in that He cultivates by His commands and gracious mercy, He destroys earthly desires.